Sámi dieđalaš áigečála lea sámegiel máŋggafágalaš dieđalaš áigečála mii almmuha vuosttazettiin dieđalaš artihkkaliid, muhto sáhttá maiddá almmuhit girjeárvvoštallamiid ja kommentára čállosiid. Áigečállaga almmuhit Sámi allaskuvla ja UiT Norgga árktalaš universitehta Sámi dutkamiid guovddáš ovttasbarggus. Vuosttaš nummar ilmmai 1994:s.
In Sami the locative singular s-suffix is the most common one, but in some dialects -n is used in bisyllabic stems and -s in trisyllabic stems. In the dialect of Gáivuotna it is typical for the older generations that the same informants use both n and s, but n is now losing ground, especially in the younger generations. The written standard supports the choice of s-suffix in the spoken language, but it looks like there is another trigger too. Gáivuotna is on the coast. The neighbouring inland dialects are the Gárasavvon dialect with sg.loc. -n, and the Guovdageaidnu dialect with sg.loc. -s in bisyllabic stems. In the latter dialect there is assimilation ii>i in unstressed syllables. This assimilation together with the -n suffix causes in the Gáivuotna dialect a homonymic clash between locative singular and plural in nouns with i-stem. The speakers evidently prefer using s-suffix in nouns with i-stem that are not place names. This could have been the impetus for the takeover of the s-suffix in bisyllabic stems.
The article deals with the transmission of knowledge to children within reindeer husbandry. Reindeer husbandry, in addition to being an industry, is also a livelihood that influences the way children are learning traditionally. This traditional way of learning differs from the regular education system. In reindeer husbandry the context is important in the learning situation. By way of comparison, the teachings of subjects in the school setting are often far from the places to which they belong. Therefore, places where the family herd is at that moment is important. Children have to learn to distinguish between different kinds of reindeer and learn to travel in the landscape in different weather and travelling conditions. All this knowledge is connected to the places. Before children gain enough competence to travel alone, they have to learn to observe significant phenomena in the landscape. Their observations help them to take the right decision in every situation. Many places also have stories that children are told. Stories make places alive especially when the child knows the people who are the main characters in the stories.
Gielddasámegiela aspektuála suorggádusat ja ruoššagiela aspeakta
This article is a description of the aspectual use of the frequentative, continuative and momentane derivatives in the Kildin Sami language. It also includes a comparison with the use of aspect in Russian, which is a grammatical feature whereby the speaker is required to choose between an imperfective verb, focusing on the internal temporal structure of the situation, and a perfective verb, which regards the situation from the outside. In Sami, the aspectual nuances are lexical, expressing that something happens once (momentaneous), repeatedly (frequentative) or continuously (continuative), and there are also many neutral verbs. The article shows that, in more recent texts, the frequentative and continuative verb is used in sentences in which a nonderivative verb would be chosen in Northern Sami, and where the Russian parallel is always the imperfective verb. This mainly occurs in sentences with habitual meaning and in sentences where the verb is only used to designate the event, neither giving focus to the internal temporary structure nor to the totality of the situation. On this basis, the tendency seems to be that the Russian aspect is inspiring people to use the frequentative/continuative as a pair with the nonderivative verb, since the imperfective in Russian makes a pair with the perfective verb. For momentane verbs, no such development can be observed.
Duovddamuitu sámi boazodoalus – Sápmelaš boazodoalu kulturdiehto vuogádat Jávrrešduoddara orohagas Davvi-Suomas
This review demonstrates how the theory landscape memory can be used in anthropological research within local communities. This case study analyzes how Sami reindeer herders gain and use their professional skills and reindeer terminology and how their skills develop into landscape memory. The case study is based on field work done in Jávrrešduottár, a Sami community in northern Finland. Landscape memory is at the core of the reindeer Sami cultural knowledge system and it includes a community’s history, language, values, livelihood patterns and cultural ways of perceiving the landscape. The study challenges the idea of Indigenous Ecological Knowledge as a suitable method for studying indigenous peoples and emphasises the local humanenvironmental relationship as a basis for understanding local culture. The study wants to raise into theoretical discussion the idea of landscape memory as method for studying environmental relations. The study suggests, that although new technologies and vehicles have changed reindeer herding towards a more market oriented approach, the basic function of reindeer herding has stayed the same. Reindeer herding in the research area has maintained its cultural core within changing environmental, economic and bureaucratic processes. For the future of reindeer herding it is important that herders see reindeer herding as a way of life.
Copyright (c) 2008 Klemetti Näkkäläjärvi
Language technology constitutes the foundation for the necessary infrastructure needed for any language to function in a modern literary society. The Sami languages differ from the languages for which most such technology is developed in two important ways: The body of text available (either Sami or bilingual Sami – majority language) constitutes but a fraction of what is available for Western European state languages, and the Sami languages have morphological structures far more complex than the ones for most of the Western European state languages. The article argues that the answer to this challenge is to build a grammar-based language technology for the Sami languages, and presents ongoing work fulfilling this goal. It is shown how morphophonological processes and inflectional and derivational morphology may be modelled as finite-state transducers, and combined with a syntactic component consisting of context-sensitive constraint grammar rules, to constitute a robust grammatical analyser capable of both analysing running text, and generating any word form. The speech communities of the Sami languages are not large enough to uphold a language technology industry, but the grammar-based language model is interesting for theoretical linguists as well. Practical applications derived from the basic grammatical analysers include spell-checkers, interactive computer-assisted language learning programs, and machine translation.
Copyright (c) 2010 Lene Antonsen, Trond Trosterud
«Nubbi» sápmelašvuođas – ođđalágan identitehtat
In this article I discuss how urban Sami people perceive their lives, relationships and positions and how they negotiate the new social, cultural and political situations they experience in urban areas. The aim of this article is to contribute to the discussion on the theory of ethnicity and identity politics. I examine the power structures that urban Sami confront daily and the positions they themselves adopt. I focus on the Sami people who live in the capitals of three states, Finland, Norway and Sweden. They have migrated from Sápmi to cities in different times for different reasons and formed their Sami organizations in the diaspora. My study shows that Sami people have become part of dynamic urban life. The urban Sami organizations, which are no longer marginal, can function as their imagined homes, where they strengthen their cultural traditions and contacts with other Sami people but also with other people. Urban Sami actively redefine and renew the imagined cultural boundaries between the Sami communities and those in the urban areas, for example through the use of new artistic methods or new technologies. In human networks, urban Sami have created and produced new subject positions and social identities. They can be called as johtti maŋŋemodernat, postmodern nomads. Sami migrations and recent global changes have contributed to breaking down the boundaries between the urban areas and Sápmi established by the dominant population but also by the Sami themselves. This has caused a new image of Sami people to appear in the city, not only for the dominant society but also for the Sami native community.
Máŋggakultuvrralašvuođa oahpu sámáidahttin Sámi allaskuvllas
In this article, we examine our experiences of carrying out – and teaching for about ten years – a course called Multicultural Understanding (in Sami máŋggakultuvrralaš áddejupmi, MKÁ) in the Sámi University College. We focus on the way of working in the course in which the emphasis is on the position and the telling of stories. We also analyze how this method has contributed to the students learning process. Furthermore, we assess how this way of working influences the conditions of learning and look at how we can change and improve the education. The article shows that the enhancing of cultural sensitivity and an analytic way of thinking are central elements of the course on multicultural understanding. It also shows that this approach makes the experiences and feelings of the students themselves visible, because – compared with ordinary courses – the course gives them ‘more room’. This way of working entails that the students can express their experiences through stories. The stories have provided content for the course and connected it with relevant and topical discussions in society. Often, they have also served as a beginning for the papers that students have written in connection with more comprehensive project work. Narration plays, of course, a central role in Sami heritage and this article also examines whether, through the approach of the course and the provision of a learning opportunity, we have created a Sami learning environment, or “a shared room”, which contributes to human selfimprovement, analytical cultural understanding and good reflective skills in the students. While reflecting on this education, we realized that the course needs to have an even stronger indigenous perspective, which deals with power relations and the effect of colonisation but also focuses on recovery. The education could be reformed to include the learning process of decolonisation, for which indigenous researchers have developed methodologies. It may contain elements that could be used in our course on multicultural understanding, to promote the empowerment of the Sami and other indigenous peoples.
Copyright (c) 2009 Asta Mitkijá Balto, Liv Østmo
Sámi máhttu ja sámi skuvlamáhttu: teorehtalaš geahčastat
The Sami school system in its present state in Norway is founded on the ideas of the national Norwegian school system for basic training. One can certainly question whether such a school is something else other than a kind of adjustment to the national school model, and therefore primarily a kind of administrative solution. The school in its present state also has resolved what kind of knowledge is to be disseminated, and intends by this to fulfil the requirements of becoming a Sami school. On the other hand, the school has its structure and regulations in the western modern tradition, ideals that have certain negative implications for the potential to further develop a school that is based on both Sami traditions and contemporary Sami societal needs. Is it possible then to invent and implement solutions that promote a Sami schooling concept that also integrates a strong mandate which gives legitimacy to desires to manage and transfer Sami knowledge? The article focuses on the challenges of following such a process, ending with the possibility to use a poststructural perspective on curriculum development and ecological metaphors to describe a solution.
Juoiggus uksan sámi njálmmálaš girjjálašvuhtii – bálggis gillii, identitehtii ja iešárvui
Since the founding of the Sami University College, our students have been able to study the Sami language and Sami literature as separate subjects. One of the main themes of the literature education has been the study of the Sami oral tradition of yoiking – or chanting – because yoiking lies at the core of Sami culture, as well as being an important skill which requires a great deal of knowledge. Through oral literature, we can tell where we came from and share our personal histories and identities as well as the histories of our communities – and attain collective integrity. The oral tradition reflects that which is important for us, and, through language, we express our own world view and values. This world view has grown from our surroundings and from the connection we have with nature and all living creatures. Thus, this paper focuses on how we can use oral indigenous literature in learning our language, strengthening our selfesteem and building up a positive identity.
Sámi árbevirolaš matematihka diehtu ja máhttu – Akšuvdnadutkamis sámeskuvllas
This article has two goals. On the one hand, to discuss Sami traditional knowledge according to the concepts of counting, locating, measuring, designing, playing and explaining. On the other, to discuss the ongoing action research and school development project in Sami schools. The first part of the article is based on the results of an earlier Master’s thesis. The results are based on interviews with Sami handicraft makers and reindeer herders. The interviews were conducted from the point of a persons´ life story, or from the base of some guiding questions. There are for example several concepts for reindeer herds according to the approximate number of reindeer in the herd, how special reindeer are used as an aid for the counting or approximation, and the measurements and measuring methods that are based on the body. The Master’s thesis is the starting point for the ongoing project. The aim of the project is to start the reformulation of the education in mathematics in Sami schools through school activities, and to discuss challenges and possibilities connected with such a reformulation.
Sámi vuolggasaji nannen oahpahusas – rituálat guovddážis
The implementation of a Sami curriculum is challenging in schools that are located in the Sami region of Norway. Socialisation, or the way schools adapt students to society, and enculturation, or the role that Sami culture plays in schools, conflict with each other. For this reason, schools need more intermediary factors that would narrow the differences between the mainstream culture and Sami culture. According to the results, the Sami schools that participated in the study do not make sufficient use of various traditional or alternative teaching techniques and practices for organising teaching that has a link to Sami culture. For instance, local people, nature and flexible timetables played only a limited role in teaching practices. In this article, the rituals of the Sami school are further examined. Timetables, classrooms as physical environment and teacher behaviours are understood as rituals. Sami schools should rethink these rituals when considering its shape and function.
Duovdagiid giella – Bálggesčuovga lunddolaš oahppanarenaid ozadettiin sámegiela oahpahusa olis
This is an attempt to explain experiences obtained during Sami language courses given at the beginning level. The students seem to be more motivated to communicate in Sami language after common activities connected to traditional Sami knowledge. Outdoor education and participating in cultural practices in the surrounding environment give students many opportunities to use different senses as well as socioaffected strategies in their learning. Establishing areas for language learning activities in the local community, deliver a winwin situation for all participants: students, teachers and traditional knowledge carriers. In this way all participants become involved in maintaining sustainable Sami societies.
Oahpponeavvo- ja oahppoplánaoahpahus Sámi allaskuvllas
The topic of my article is the issue of how teacher training practice can help with regard to the lack of educational materials made in the Sami language. The article is based on my own experiences as a lecturer in pedagogy at the Sami University College. I shall not deal with the issue of how to get more teaching materials into Sámi, but how existing materials can be used in a more holistic way in many different subjects and in a way that they will not become redundant quickly. I shall articulate what is the relationship between the curriculum, the use of curriculum and the needs of pedagogical materials. The aim of teacher training is to raise the professionalism of the teachers and to instruct as to how the curriculum is understood and used. The other intention of teacher training is to promote the teachers´ capability to make and use teaching materials with versatility. The themes which I have dealt with do not help to make more teaching materials available, but can remove the restrictions that exist as a result of the lack of these materials.
Máttuid giela gáhtten: Stáhtusmeahttun sápmelaččaid sámegiela
In this article I present and provide a space for the voices of an invisible group of Sami descendants. They are people who have reclaimed the Sami language after it has not been used in their families for several generations. They actively speak Sami and their ancestors were Sami, but they are not considered to be Sami according to official definitions which are based on language inheritance. I call this group stáhtusmeahttun sámit or ‘non-status Sami’. This is the starting point of this article which gives insight into the issues which I address in my PhD, of which this article is a part. ‘Non-status’ Sami have revitalized their Sami language skills mostly as adults. The history of colonization has been silenced, yet it was harsh on the Finnish side of Sápmi. As a result of this colonial history, many Sami were forced to change their livelihoods and language and «become Finnish». I stress that a large part of the population in Northern Finland are actually descendents of Sami who have been assimilated. Out of this population, a small and politically marginalized group has reclaimed their Saminess by studying and using the Sami language. I argue in this article that language revitalization is borderless. Even though these Sami descendents are limited by political and social borders they have still been able to successfully reclaim their ancestral language. Reclaiming the ancestral language can heal the pains of the past and revitalize Sami identity.
Copyright (c) 2010 Erika Katjaana Sarivaara
Mainna lágiin galget siiddat joatkahuvvat? Siidda sulladallama gažaldagat
The siida (plural: siiddat) is of both ancient and contemporary interest. Siiddat were and re­ main local Sami communities, which thanks to written sources, we know met and negotiated with trades people and representatives of neighbouring and southern powers centuries ago. The siida even predates these written sources. Nowadays siiddat primarily organize the day-­to-­day practices of reindeer herding and siiddat have undergone major changes primarily due to the growing influence from outside. The main features of this institutions continuity are the existence of siida territories, the mem­bership of Sami families in the siida through generations, the membership also of their animals, and traditional Sami knowledge. Reindeer, or rather in Sami, boazu, has at all times been a member of the siida. Reindeer constituted a minor part of the siida in earlier times, but have been growing in importance over the last three or four centuries. The relations between rein­deer as boazu and the Sami reindeer herder is used as an example to demonstrate elements of the traditional knowledge of reindeer herding Sami and their worldview. The reindeer herding Sami way of thinking stands for a day­-to­-day relation to questions of sustainability and ethics, which I term ‘a siida way of thinking’, as opposed to the economic and ecological modelling encountered in official and administrative thinking and direction. A focus needs to be placed on a clarification of siida land rights, moreover on a protection and realization of the siida right to self­determination in internal affairs, thereby acknowledging the importance and relevance of traditional Sami knowledge. This is decisive for the continuation of the Sami siida system.
Sámegiela báikenamat ja sámiide guoski dieđut Peter Schnitlera čilgehusas Norlándda ámttas
This paper is based on investigation of historical written documents from 1743 and 1744. The historical material is the result of a survey conducted by the authorities of the former Denmark-Norway state. In this survey, the authorities required answers to altogether 43 questions concerning a wide range of issues, such as the geography and topography of the regions, botanical and wildlife descriptions, industrial possibilities, demographical issues, health and welfare of the population, and even requirements of dialect samples. The historical material derived from «the 43 questions in 1743» is edited by The National Archival Services of Norway and published in a five-volume series of books, the last one of these being published in 2008. The volume published in 2008, which is the fifth volume of the series Norge i 1743, contains an extensive description of the Nordland area (amt in Norwegian), an area which today consists of the counties of Nordland and Troms. This description was carried out by Major Peter Schnitler, who was involved in the national border examinations in the 1740s. Schnitler delivered a description of Nordland amt of more than 400 hand written pages together with a map of the area. Schnitler’s description contains a very large amount of place names, compared to many of the other responses to the 1743 survey. A considerable part of these place names are Sami place names. My purpose in examining Schnitler’s description was to find out how this description functions as a source for Sami place names. In addition to this, I wanted to find out what kind of other information it is possible to collect from this historical document, i.e. language information, information on Sami settlement and so on. In this paper, I present findings concerning the amount and distribution of Sami place names in Schnitler’s description, together with a glance at what kind of linguistic or dialectal information can be derived from the place names.
This article is an introductory analysis of North Sami snow concepts and snow terminology, their use and definitions. The focus is on concepts used to communicate grazing conditions for reindeer on snow-covered ground. On the basis of terminological theory, and in particular on the basis of six basic elements of practical reindeer herding, the content and use of the most central snow concepts is discussed. The concepts seem to be linked to each other depending on which elements of reindeer herding they are used to describe and communicate. While scientific concepts and their definitions seek to be both clear and independent from their use in different contexts, the terminology of languages embedded in nature tend to carry much content derived from practical use. The article is a demonstration of the challenges everybody will face when attempting to define the conceptual content, because their content comprises both a central meaning, which is often intuitive, and connected to practical use, but also to communicative functions. In this respect, they differ in an important way from terms which have been developed to express scientifically defined concepts. A natural next step will be to compare these concepts with snow concepts developed for scientific use.
Copyright (c) 2010 Inger Marie Gaup Eira, Ole Henrik Magga, Nils Isak Eira
Nuorttanaste – vuoiŋŋalaš bláđđi vai sámi servvodatguoddi?
This article is about the Sami magazine Nuorttanaste (English: the eastern star), established in 1898 in Finnmark, Norway. The year 2010 will mark its 112th edition, making the magazine the oldest still-published magazine in Sami history. The magazine has been published twice a month throughout most of its history, including during Second World War. Nuorttanaste was founded by the Norwegian Lutheran Evangelic Free Church in 1898, its main purpose being to spread the Lutheran Christian message to the indigenous Sami people living in Norway in their native tongue. It soon began to also publish letters from readers, in addition to publishing regular news and other non-religious content. Its editors were mostly Sami themselves, who had to choose between pleasing their Norwegian Christian owners who wanted mainly religious content in the magazine, and the Sami public that demanded news and current affairs as well. For most of the 20th century it was the only publication in the Northern Sami language, and it has thus been extremely important for the literacy of the Sami people, especially to people who did not understand Norwegian. One of the conclusions of this article is that Nuorttanaste was vital for the development of understanding of the written Sami language. Children learned to write and read with it, and its function as bringer of information was extremely important. It was highly popular, and especially significant for the maintaining of the Sami language and culture in Norway in the first half of the 20th century.
Norgga sámepolitihka molsašupmi ođđa áiggis
Sami politics has throughout the ages been colorful even as the knowledge regarding it has been narrow. People are familiar with some parts of Sami political history. Generally it has been widely discussed that the assimilation policy of the Norwegian state changed as a result of the demonstrations against the hydro power dam project in the Alta river canyon. However, the policy had begun to transmute already during World War II. After the authorities had decided to consider the adoption of an official Sami policy, the Sami Committee was established in 1956. In 1963, the Norwegian Parliament created the basis for a new era of politics toward the Sami people without further altercation. The protection and promotion of the Sami language and culture was from then on the objective of the official Sami policy. The purpose of this article is to evoke an overall understanding based on new research on the transition of Norway’s policies towards the Sami from assimilation to the maintaining of ‘Saminess’. I have gathered the most up-to-date information from documents and through interviews with persons who participated in the actions and activities which took place in the 1950’s and 1960’s.
Copyright (c) 2011 Johan Klemet Hætta Kalstad
Sámegielat álgooahpahusa gielalaš iešvuođat
This article focus on features of Sami language instruction in the first grades in Norway and Finland. The most important part of the paper is to compare instruction methods in Norway and Finland – what kind of differences exist between these countries on an ideological level with regard to language instruction. Secondly, the paper outlines the challenges of Sami language instruction in the first grades as an indigenous peoples’ language with minority language status. This presents its own differences and challenges which must be taken into account on the planning level and in practice in a working classroom. Sami language instruction occurs within a challenging environment. Student groups are more heterogenic than ever. Teachers must work within a situation which is quite different in relation to the language situa­tion in the country as a whole. The situation of the Sami language differs markedly from that of the languages of the nation states in question and there is a pressing need for more research in this area.
Copyright (c) 2011 Pigga Keskitalo, Kaarina Määttä
Sámi báikenamat, válddi relašuvnnat ja representašuvdna
A representation is a set of practices by which meanings are constituted and communicated. Representations not only reflect reality, but they help to constitute reality. Hence the represen­tation is often deliberately built up or constructed to give a socially and politically defined image of the society. The crucial question is who has the power of building up, deciding and keeping the representation. Historically, Western eurocentric representations connected to colonial power relations and also to strong nation states have mostly imposed the power relations and affected image and understanding of the world. In my paper, I will discuss how indigenous place names have historically been treated in forming a deliberate representation. Colonial naming and renaming practices in indigenous areas are defined as toponymic colonialism by late J. B. Harley (2001: 181). As shown in this paper, the similar renaming practices can also be found in the Western nation states when deliberately supressing indigenous toponymy during the nation building process. The history of Norwegian toponymic policy is used as an example of processes of toponymic colonialism in a Western nation state. The paper will exemplify strategies of silencing and subjugation of indigenous place names which are used to construct and to keep the representation. The historical legacy of the toponymic colonialism still affects especially the current linguistic landscape in many indigenous areas. A long-standing use of only majority toponymy and silenc­ing indigenous names, especially settlement names such as village and town names in signing, have significally strengthen the monolingual representation which has been built up during a long time. Hence, the current decolonization process in aiming to an equal multi­lingual use of toponymy in official contexts, still meets harsh opposing which keeps the status quo of the present representation. This shows that the toponymic colonialism is not just a historical phenomenon but rather has changed to toponymic neocolonialism in the contemporary situation.
Copyright (c) 2011 Kaisa Rautio Helander
It has been difficult for the researchers to define the literary production of Johan Turi, most especially Muitalus sámiid birra (An Account of the Sami), according to «Western» concepts of literature. It cannot be seen as fiction, because he tells stories about «real life». Turi’s main work is not purely autobiographical, because he describes a whole life style and way of thinking through detailed observations. There has been a convention to classify him as a folk artist or a folk writer. My paper tries – even in a playful manner – to apply the concept of ethnographer to describe Turi’s way of representing his own people. Following a common definition, ethnography is a qualitative method examining the cultural systems of different communities. Through field work, the ethnographer acts as a certain kind of translator, interpretator or intermediator between the object and the research results. In my article, I present some research fields of Turi concerning historical and archeological studies, social sciences and folklore. The most basic information in Turi’s book is the close connection between man and nature, especially the animals. Contrary to the lappologist scientists of his time, Turi tried to describe the culture through the experiences and stories of an indigenous people. Using humour and irony as an objectifying method which is well reflected in his multivoiced way of writing, Turi takes flexible perspectives on his research objects. The character of Turi resembles another non-academic writer and researcher, a Finnish contemporary Samuli Paulaharju.
When Johan Turi became a writer, there were few models for how he should handle the challenge of writing words on paper. Turi himself had never been taught to read or write in school. His main language was Sami as spoken in Guovdageaidnu and he also knew Finnish quite well, but spoke neither Swedish nor Norwegian. Although we do not know exactly what kind of books Turi may have read in Sami, it seems evident that he did not start from scratch. His use of letters and spelling points to the fact that he had some basic knowledge of the translations of N. V. Stockfleth and J. A. Friis. The words flow quite freely from his pen without much thought of sentence structure or spelling rules. This analysis of his spelling shows that his use of letters and his writing of initial consonants is obviously influenced by both Sami orthography and Finnish spelling rules. In other parts of the words, the spelling is mostly based on his own phonetic analysis and only in the endings do the Sami spelling rules from his time seem to play a certain role. Turi’s writing is far from phonological and consistent. It was never read by Sami speaking readers as it was written, but it could have been provided that the reader has some basic familiarity with (western) North Sami.
Johan Turi duddjonmuitalusat ja -vásáhusat
This paper is about the Sami handicraft (duodji) and craftsmanship of Johan Turi as I have chosen to look at Johan Turi’s storytelling through his duodji. What did handicrafts mean to him? What did he want to express by the duodji in different situations? Johan Turi lived in a time when museums started to collect handicrafts from different people, as a means of picturing a people’s characteristics. Did Johan Turi have the same intention as museums with his duodji? To delve deeper into the subject, I have chosen some duodji that have been restored by museums, and investigated related written materials. At the time there was a «handicraft wave» both in Sweden and the rest of Europe. How did this influence the craftsmanship of Johan Turi? Some of his duodji lies at the Nordiska museet (in Stockholm) which were items that Turi made for Emilie Demant-Hatt, who later gave or sold it to the museum. When studying Johan Turi and Emilie Demant-Hatt’s correspondence, I get a certain picture why Turi made an item and why Demant-Hatt ordered it from him. In addition, I use Turi’s book Muitalus sámiid birra (2010 (1910)) as an important source to get closer to the purpose of the duodji and Demant-Hatt’s books. I paid special attention to the chest (giisá) that Turi made. This chest, which ended up in the Nordiska museet contains many different stories, Emilie Demant-Hatt’s relationship with Johan Turi, the stories belonging to the museum, and Johan Turi’s story about his relationship to Emilie Demant-Hatt and to the Sami environment.
“Muitalus Sámi eatnama dovdameahttun elliid birra” – girječálli Johan Turi kolonialismma geavadiid árvvoštallin
Johan Turi published his famous, classical work Muittalus samiid birra over 100 years ago (1910). It was the first book ever written by a Sami in the Sami language. Although Turi’s book made him famous worldwide already in the early twentieth century, recognition among his own community, on the other hand, was much slower. In this article I discuss how this book can be understood from postcolonial and indigenous perspectives and what kind of new epistemological and indigenous ways of knowing are opened when reading this book. The article also discusses in which kind of historical, social and cultural circumstances this book was written and what kind of meanings it carries to the present day and for future Sami readers and researchers.
Hutkáivuohta, improvisašuvdna ja innovašuvdna kultuvrralaš ovdanbuktimis
In this article I will elaborate on question of creativity in the context of duodji. My key question is if innovation is creativity and repetition is traditional knowledge. I examine creativity with the viewpoint that every human being has a creative potential. I have chosen to utilize Mihály Csikszentimihalyi’s theories on how the environment (domain and field) influence the individual and on how to measure creative solutions and to understand what creativity is. Innovation has become a concept that more often is used in the context of creativity. The foundation of the notion of innovation is evolution and the following development is expected to have global economical and political effects. Approaching innovation in this view means emphasizing the results and how the society measures and evaluates the creative solution. But on the other hand, and especially when approaching cultural expressions, creativity is a process, and when you look at how creative humans are in the process, it is important to bear in mind that it is not only the result that matters. In this context I have used Tim Ingold, Elisabeth Hallam and Maruška Svašek’s concept how to understand the role of improvising in cultural expressions are important for creativity.
Dan maid čalbmi ii oainne – Johan Turi čállima ja dáidaga erenoamášvuohta
So far, very little attention has been paid to Johan Turi’s artworks. His pencil drawings have mostly been regarded as illustrations of his narrative, and have been characterized as naive expressions. No mention has been made of the other art that Turi created. Aside from the drawings that were included in the original edition of Turi’s Muitalus sámiid birra as edited by Emilie Demant-Hatt, virtually none of Turi’s other pieces have ever been exhibited or published. They have gained visibility only through their inclusion in the anniversary edition of Muitalus, which appeared in 2010. In this article, some of Turi’s previously unknown artworks are interpreted as Turi’s attempts at creating Expressionist art. Turi was introduced to various forms of modern art at Hjalmar Lundbohm’s home in Kiruna, and also, most probably, while visiting Emilie Demant and Gudmund Hatt in Copenhagen in 1911. Turi’s artworks are also interesting in the way in which Turi combines realistic representations with images that are either surreal or that expose more than the human eye can actually see. Turi’s art transgresses the limits of photographic representation, and includes objects that are hidden from the human view. A major undertaking awaits art historians and indigenous methodologists to further analyze Johan Turi’s artworks in their cultural and historical contexts.
Johan Turi, ipmirdeapmi ja ipmirdeami rájit
In his book, Johan Turi expresses confidence that the Swedish political authorities have the capability to understand the situation of Sami. Accordingly, he expresses an understanding of the Swedish government’s constrained scope of opportunities to redress past wrongs and injustices committed against the Sami. Turi has a specific understanding of the internal relations between the rationality of understanding, explication and the conditions of validity. The articulation is carried out via a detour via a similar discussion between Gadamer, Derrida and Habermas on the conditions of understanding, faithbased trust and the limits of understanding. The article concludes with an interpretation of Turi’s own concerns about the limits of understanding.
Norgga sámepolitihkka 1970-logus – ođastemiin nanosmahttit sámevuođa
1970-logus ledje earenoamáš dáhpáhusat sámepolitihkas, ja lei čalbmáičuohcci movt sámelihkadusa nuorra buolva áŋggirdii hábmet politihka sámevuođa nannema várás. Kultuvrralaš ođasmahttin lei gaskaoapmin ja sámeorganisašuvnnat ledje politihkalaš bádjin. Kulturprográmmas 1971 ledje sámi vuoigatvuođat vuosttaš geardde navdon álgoálbmotgažaldahkan. Dán artihkkala fáddán lea Norgga sámepolitihka hábmen 1970-logus. Ulbmilin lea háhkat ođđa máhtu Norgga sámepolitihka doaibmilis áigodagas, ja dan gohččodan servodatperspektiivan. Norgga guovddášhálddahusa korporatisma lei rahpame geainnu sámeorganisašuvnnaid ovddasteddjiide riikka mearridanvuogádahkii. Jagi 1979 loahpas muhtumat Álttá-akšuvnnas manne Osloi vuostálastit eiseválddiid dulvadanplánaid ja čađahit nealgudanakšuvnna. Sin akšuvdna váikkuhii earenoamážit álbmoga ektui ja dan ahte eiseválddit doapmagohte čađahit ođđa sámepolitihka.
Copyright (c) 2012 Johan Klemet Hætta Kalstad
Artihkkalis mii leat guorahallan njeallje davvisámegiela adposišuvnna maid sáhttá geavahit sihke preposišuvdnan ja postposišuvdnan, nu gohčoduvvon ambiposišuvdnan: miehtá, čađa, rastá ja maŋŋel. Mii ovddidit golbma hypotesa suopmaniid, giellatypologiija ja mearkkašumi ektui. Gávdnan dihte ambiposišuvnnaid juohkáseami pre- ja postposišuvdnan, de leat analyseren cealkagiid sihke aviisa- ja čáppagirjjálašvuođateakstačoakkáldagas. Bohtosat čájehit ahte giellageavaheddjiin Suoma bealde ja nuppe dáfus Norgga ja Ruoŧa bealde lea goabbatlágan juohkáseapmi ambiposišuvnnaid geavaheamis. Leat maid erohusat das mo mearkkašumit juohkásit posišuvnna ektui, ja orru leamen giellatypologalaš korrelašuvdna ambiposišuvnnaid loguid ja daid mohkkás geavahusa gaskkas.
Copyright (c) 2012 Lene Antonsen, Laura Janda, Berit Anne Bals Baal